Devotionis Augustinianae flamma, or, Certaine devout, godly, and learned meditations written, by the excellently-accomplisht gentleman, William Austin, of Lincolnes-Inne, Esquire. The particulars whereof, the reader may finde in the page following;) set forth, after his decease, by his deare wife and executrix, Mrs. Anne Austin, as a surviving monument of some part of the great worth of her ever-honoured husband, who changed his life, Ian 16. 1633

Fourthly, The Message.

NOw for the Message, it consisteth of three parts. First, He makes her attentive, by his Salutation, and discusses her Feare. Second∣ly, He declares the Mysterie it selfe. And, thirdly, and lastly; Induces her to Beliefe, and Consent; by the example of her Cosen Elizabeth, that hath now Conceived in her old age.

For the first. He begins with an Ave, the first Ave we reade of in the Bible. Therefore, Turbata est in sermone ejus, shee was some∣what troubled at it; Cogitabat, Shee began to be attentive; and thought what manner of Salutation that might be: It is called (in the text) a Salutation: and justly; therefore it is no Prayer: it can be no Prayer: for Prayer is either Petitio, or gratiarum Actio: this, is neither. There∣fore, except the Romanists can make better, they are like to obtaine no∣thing by this; nor have so much as Gramercy, for their labour. For, in this, they neither aske any thing, nor give thanks for any thing. Ave gratia plena (without naming her) hath a great Emphasis: as though he should say: O Thou, full of grace (without any name), All haile! Gratia plena] If Shee were full of Grace, before the Conception, who can tell how shee abounded afterwards? well, saith He, full of grace; For, to others Grace is given by parts; but into her, the very fulnesse of Grace did p•…•…re Himselfe at once: and (full of Grace:) because hu∣milibus dat gratiam, and, Shee, was humble.

The Lord is with thee:] Adimpleat Ventrem, qui adimplet Mentem; sit tecum in utero, qui tecum in Animo est. With Thee, he is: tecum, in Corde; tecum, in ventre; tecum, in auxilio: Not onely in his Power; as, with all: nor onely, in the vertue of his Grace; as, with some: but, with thee, in the flesh, (made of thine owne pure blood) as never yet, with any.

Blessed art thou among Women] Because Eves offence brought paine to all Womens Bowels, as a punishment; but by the fruit of thy Bowels it shall be accounted to them as a merit, they shall now be saved (saith Saint Paul) by bearing of Children. All women were subject to the Curse of God; or, the Curse of the Law: the Wife, to the Curse of God; [in dolore paries:] the Virgin, to the Curse of the Law, [Maledicta Sterilis]: Shee, avoided both these. Gods Curse; because shee re∣mained a Virgin: and, the Lawes Curse; because shee bare a Sonne. Some are blessed, because they keepe their virginitie: some, because they have fruit of their body; but most blessed is Shee, that hath fruit of her body, and yet keeps her Virginitie. Well may shee be called Bles∣sed among Women. For this woman tooke away the Curse, which the first woman had brought on all Mankind, by bringing forth a Blessing in steed of it: Life, in steed of Death; wherein shee may more truly be called, Mater Viventium, then ever Eva was.

Feare not Mary, thou hast found grace with God]. Why should she then feare? Qui apud Deum invenit gratiam, non habet quod timet. Thou hast found grace, in Conceiving the Author of all grace: the grace, that Eve lost, thou hast found with God. From him, it comes, and freely, it comes: Invenisti, non meruisti; this, was opus sanctum. This, was the free Spirit of grace; the Spirit of Gods Love; that wrought this: and therefore no merit of hers (or, ours) was here. Thus ought we to Conceive Christ in our hearts by faith: and after, (being full of grace) bring him forth in good works. Thus farre, the Salutation, and discussion of her feare.

Now secondly; in the second part of the Message, he comes to re∣late the Mysterie of the Incarnation. And (first) He tels her what manner of Child shee shall Conceive: and (after) by what meanes shee shall Conceive.

First then, he begins with Ecce concipies: the very words of the Prophet, so long before: Ecce Virgo concipiet & pariet Filium. Onely, God be thanked, the Time altered: that, was long since prophesied; and this is now, in hand.

Thou shalt conceive, and beare in thy wombe, a Sonne:] Angels may wonder to see him in the wombe of a Virgin, whom heaven, and earth cannot containe. O Virgo (saies Chrysologus) concipitur ex te Author tuus: ex te oritur Origo; in tuo germine est Genitor tuus: in tua Carne, est Deus tuus; & Ipse, Lucem Mundi per te capit, qui Lucem Mundo dedit.

And thou shalt call his name IESVS]. ô dulce melos! In aure, me∣los; In corde, Iubilus: at this Name, Let all knees bow, both of things in

Heaven, and things in Earth, and things under the Earth: and let all Tongues confesse that IESVS is the Lord, to the glory of God the Father

For he shall be great, and called the Sonne of the most High]. Surely, the Sonne of the most high God. For, Qui ingreditur, & egreditur, & introitus sui & exitus, nulla vestigia relinquit, divinus habitator, non humanus est. And how great he shall be followes, for he adds: And the Lord God shall give him the Seate of his Father David]: He had sworne it, in the 133. Psalme; and, is (now) as good as his word: that hee might rule the Nations with a Rod of Iron, and bind their Princes in Chaines: that is, even fetter their Consciences in the Lawes of his divine Gospel. And, though they be strong, (even bonds of Iron) and Lawes, ever durable: yet is his Burthen, sweet, and his yoake easie; they shall willingly submit unto it. David (though a King) was a Shepheard; so, was Iacob; and so, was Christ. He shall rule (saith the Angel) in the house of Iacob,] id est, Aswell like a Shepheard as a King. For, his Sheepe shall know his voyce; and, of his Kingdome there shall be no end. For His, is the Kingdome, Power, and Glory, for ever, and ever. Amen.

Such was the Sonne, shee should conceive: Now, hee declares the Meanes, upon her Question of Quo modo fiet? [The Holy Ghost shall come upon Thee: the Vertue of the most High shall over shaddow thee: and that Holy Thing that shall be borne of Thee, shall bee called the Sonne God.] Wherein three things. First; he shewes Quis, who did it. Se∣condly; Quo modo, how it was done. And thirdly, and lastly; Quid, he describes againe the Worke that was made (the Child that she should beare).

First: Who did it? It was the Act of the whole Trinity: they all descend, and condescend to the worke: He names them plainely in the Text. For, heere, is ¹ Spiritus Sanctus; and ² Virtus Altissimi, (id est, Patris;) and, quod vocabitur, ³ Filius Dei: the Father, Sonne, and holy Ghost. So, they are All present: and the Worke, was of them All; they did it: three Persons, doe one Act; for all three, are but one God.

But if (with Mary) wee will aske the Angel, quo modo; and en∣quire after the manner; wee can but have the answer which he gave Her. And, howsoever Shee understood it, by what shee felt in her Chaste body, or apprehended in her pure minde; yet it is a darke Myste∣ry, and too hard for us. His words bee; [The holy Ghost shall come upon. The Vertue of the most High shall over shaddow thee: and the holy Thing shall be borne.] This last we onely understand: we know what it is to be borne. For, we were all borne our selves. But, for the rest, wee may admire, but never understand them. Superveniet in Te, is more, then Veniet super te: to come upon in Thee, is a strange phrase to us. And, as little can wee make of Virtus obumbrabit: wee cannot conceive how the Vertue of his brightnesse, that is the Father of

Lights, should obumbrare become a Shaddow. A Domino factum! It is Gods doing, and it is wonderfull! But, some, paraphrase it thus.

The holy Ghost shall come upon, and in thee, to purge, and clense thee, that thou maist conceive without sinne: the Vertue of the most high Father shall over-shaddow, and sustaine thy weake Nature: sub um∣bra alarum, under the shaddow of his Wings: for so great, and mysterious a Worke: and the Sonne of God shall bee borne of Thee.

Saint Augustine would expresse the worke of the Incarnation to the Iewes, in this manner:

Behold (saith hee) the Harpe, what sweet Melody it makes: three things seeme to be present: ¹ the Art, ² the Hand, and ³ the String; and yet, but one sound is heard. The Art dictates: the Hand touches: the String sounds. Three worke to∣gether; the String onely sounds; neither the Art, nor the Hand; yet, they both worke with the String: So, neither the Father, nor the holy Ghost was Incarnate; yet, they both wrought with the Sonne. The String onely, sounds; and Christ onely tooke Flesh: yet, it was the worke of all Three: But, as the sound belongs onely to the String; so, the Humanity belongs onely to Christ. And thus, as three persons clothing one of themselves with a Garment, doe (all of them) the same worke;

and yet, but one of them is clothed. So heere, All wrought; but the Sonne onely was Incarnate. Thus, some have adven∣tured to expresse it by comparisons: but (to say the truth) for the true quo modo of it indeed, we must bee all driven to confesse (with Saint Chrysostome) I know the Word is made flesh; but quo modo factum sit, nescio: and wonder not (sayes he) that I know not; for, there is not a Creature knowes. And even Saint Augustine himselfe comes in (at last) and for his part, confesses asmuch: Let the faithlesse Iew (saith he) tell me how Aarons dry Rod budded, flowred, and brought forth ripe Almonds, and I will tell him, how the Virgin conceived, and brought forth a Sonne. But, neither can the Iew, expresse the concep∣tion of that Rod; nor I, the conception of the Virgin. And should the whole Conclave of Fathers bee asked their verdict, they would all come in, with Ignoramus. Wee will leave (then) the Factum Mirabi∣le, the wonderfull concealed Mystery of the Manner; and heare, what the Angel sayes of the Factum mirabile in oculis nostris; the wonder, that wee may see with our Eyes, the Thing done: the Person in the Flesh.

And that is [Sanctum quod ex te nascetur, vocabitur Filius Dei] it is plaine, by this, which person of the Trinity was Incarnate: namely Filius, the Sonne. Ne filii nomen ad alium transiret, qui non esset filius aeternâ nativitate: Lest any of the Persons should have the name of Sonne, that was not so, from all beginnings. Hee cals him sanctum, that Holy Thing: Sanctum though it be substantively put here, is (of it selfe) an Adjective of the Nominative Case, Neuter gender, and Singular Number; and, hath heere no Substantive. Wee may well

supply it from Saint Iohn; and, call it Sanctum Verbum. For, that is the same Case, Gender, and Number (there). And, as (here) Sanctum nascetur; so (there) Verbum Caro factum est; Which, is all one in ef∣fect, and beares the same sense. But (Sanctum) will well stand alone, for a Substantive too. For, it is not one of his Attributes onely; as be∣ing Conceived by the Holy Ghost (and so, Holy); but, it is his very Name. For, so his Mother sang of Him, before he was borne. Hee that is mightie hath magnified mee, and, Sanctum nomen ejus: Holy, is his Name. And that Shee learned (here) of the Angel: who adds, that this Holy shall be called the Sonne of God.

Before; he called him Filius Altissimi; just, in the same verse, where he names Spiritus Sanctus: to shew, that Altissimus and Spiritus San∣ctus, are two distinct Persons: and (here) he cals him, Filius Dei; to shew, that Deus and Altissimus, are both one person. For, one cannot be Sonne, of two. He cannot be the Sonne of Altissimi, and of Dei too; unlesse they be both one. He is (then) the onely begotten Sonne, of the Father: and, Ipse, Altissimus: and, He, is the most high God, ever to be praised.

And though it be said, Conceptus ex Spiritu Sancto, and that the Holy Ghost wrought here: yet, he is not the Sonne of the Holy Ghost. For, every thing that is borne, by, or of, a thing, is not (presently) the Sonne of it: no more, then a Christian that is borne of Water, is the Sonne of Water. But, the Worke of his Conception is more principally attributed to the Holy Ghost; because it was Opus eximiae Charitatis, a Worke of singular Love towards us. And Love, is the proper Influ∣ence of the Holy Ghost; who is Spiritus Charitatis. Therefore, Con∣ceptus ex Spiritu Sancto, is properly said. And, He was Conceived, non ex substantiâ, sed ex operatione Spiritus Sancti. For, being begotten of the Father, before all worlds; and borne of a Virgin, in the fulnesse of time: having a Father, for his God-head; and, a Mother, for his Man-hood, (which are both his Natures;) the holy Ghost cannot be his Father: For so, there would be two Fathers in the Trinitie, of but one Sonne; which were an absurditie. Neither, is the holy Ghost (though he proceed from the Father and the Sonne) the Sonne of either of them. For then, there would be two Sonnes in the Trinitie, and one of them, a Father. Hee (then) is the Sonne onely; and the onely Sonne; and that, onely of the Father: they (all the three) that wrought; but Hee onely, factus, the Holy Thing that was made. He is, and vocabitur shall ever be called, Filius Altissimi, the Sonne of the most High: that is, the Father.

Which holy Thing, the Son of God [ex Te nascetur] shall be Borne of Thee, (saith he, to the Virgin) that is, be made Man. He was so. For, (as Baudinus sayes) In ipso Conceptionis momento Carnem & Animum, ut statim perfectus esset homo, suscepit. He tooke on him, whole Man, that he might heale whole Man; (quod enim inassumptibile est, incurabile est). He took all, that God hath planted in our Nature, (Sin excepted:) for, God

never planted that there: that was our owne Worke. Hee was but in the similitude of sinfull Flesh; not, in sinfull Flesh; but, very like it. For, like sinfull Flesh, it hungered, it thirsted, it wept, it smarted; and so, like sinfull Flesh it was, that it was sinfull Flesh, in the body of his Mother, before he tooke it: but, when the holy Ghost came upon her, it was wholy cleansed, and made fit for Innocence it selfe to weare, before he put it on.

But, can the Deitie; can the Divinitie be in the Flesh? how may that be? It is Saint Basils question; and He shall answer it too, for mee. Even so (saies he) as Fire is in Iron: not, by Transition, but, by Com∣munication. For, the Fire goes not forth, to the Iron; but, remaining in his owne place, imparts his vertue to it: neither is it diminished by imparting; although it fill that wholy, which receives it. Thus doth the Word (this Sanctum, saies he) not remooved from it-selfe, dwell with us; without any immutation.

Thus came this heavenly Fire, into the dull Iron of our Flesh: and, when the holy Ghost came upon the Virgin (as the Sunne upon a Rose, or Lilly) to quicken and make it grow, then did this glorious Light [obumbrare,] take of her his Body, quasi umbraculum; that, by the shadow thereof, he might exhibite himselfe to us. And that (since he is a Spirit; and we, but Flesh) we might, by the object of his Body, see God, in the Flesh, with our eyes; as we see Fire, thorow a Skreene: the Sunne, thorow a Cloud: or a Light, thorow a Chrystall Lanthorne.

And well might hee be called the Sonne of God. For, Qui Concep∣tu suo Virginem servat, & ortu suo Virginem relinquit, non Terrenus, sed Coelestis homo est. And this, had his Type too. Hee was prefigured in the Bush of Moses: Hee was the same Fire (here), that he was (there). For, as the Fire burnt in the Bush; and yet; the Bush lost not her Green∣nesse; so Christ was Conceived, and borne of her; and yet Shee lost not her Virginitie. Hee descended (there), to deliver them from Ae∣gypt; and He descended (here) to deliver us from hell, and the darke∣nesse thereof. And this, for the second part of the Message; the decla∣ration of the Mysterie.

Now in the third (wherein wee will be briefe;) Hee induces her consent; shewing the possibilitie, by the example of her Cosen Eliza∣beth: and so, to proove that nothing is impossible to God. For, Shee (now, sixe Moneths agoe) even beyond the course of Nature, in her old age, Conceived his forerunner, Iohn; Who was also, Vir humilis: Living, in the Wildernesse; feeding, on nothing, but what grew of it selfe, (Locusts, and wild Honey); Clothed, in Camels haire; with a Gir∣dle, but of Skins, about his loynes. So, hee concludes his Message, with the mention of an other patterne of Humilitie (but, that belongs to Saint Iohn's day); and Mary concludes the whole Story, with the obedience of her Humilitie: Ecce Ancilla Domini! fiat mihi secundum verb•…•…m tuum.

But, to say truth; of all Humility, none is like that of [Sanctum

quod nascetur] His, that (this Day) was made flesh: for him, to bee brought so low! For him, that thought it no robbery to bee equall with God, to be humbled, usque naturam hominis, usque ventrem Virginis: usque filium Ancillae; usque formam Servi: usque Lectulum Praesepii; And lastly, usque mortem maledicti, seemes to be too much for him, that is Deus Deorum, & Dominus Dominantium: yet this (of the Incarnation) goes lower, then them all. For, in his Humanity, hee wrought miracles in his being the Sonne of a Hand-maid, hee shewed himselfe, and was called a Master: in his Servitude, he commanded devils; in his Cratch, he was adored: in his death, he shooke Heaven, and Earth; but, in his Incarnation, hee seemed so weake, that Verbum non potuit fari Verbum, the word could not speake a word; much lesse, did he doe any thing to shew his power. If ever Humility bee to bee learned by example; it is, from him.

Let us learne it then. For (heere) wee have the Humility of God, the Sender: of Gabriel, the Messenger: of Mary, the Mother; and of Christ, the Sonne, our Saviour, for our example; and all, in the Text. [So the Angel departed from her.] And, so much, for the Text, and Gospel for this Day.

BVt shall wee end heere, and leave Humility in the dust? There should ever with a Humiliatus, goe an Exaltavit: Friend, sit up higher; was said to him in the lowest place. If any be exalted, it shall be the humble and meeke: for, none can be lifted up, but from a low place; and, out of the dust, will he raise the humble.

Christ was (this day) humbled: we celebrate it this day, in the me∣mory of his Incarnation. Hee was brought downe into the dust of our Earth, (our flesh.) But, when hee rode magnificently into Ierusa∣lem with the Acclamations of Rex Israel, and Gloria in Excelsis, a∣bout him; hee was (in some sort) Exalted: Hee rid in triumph then. And (as this yeare fals out) we celebrate that Exaltation, this very Day, also: for this, is Dominica in ramis Palmarum. Palme-Sunday, as well as our Lady-Day.

And though Durandus, in his Romish Rationale, would not have them kept both at once, but one of them (the Annunciation) put off, till the next day; yet, doth our Church very well (this yeare) to keepe them (as they fall) both upon one day. For though the one, be of his Humiliation; and the other, a kind of Exaltation; yet, they have many things so like, (by the way) that they may seeme Types one, of an other: and they both end in Humiliation.

For first; this day, when he drew nigh to Ierusalem, hee sent two of his Disciples to a Towne, to prepare him an Asse to sit on: And (this Day) when the fulnesse of Time drew nigh, he sent one of his Angels to Nazareth to prepare him our flesh, to put on. Secondly, They had

charge, if any contradicted (with, quare solvitis, &c?) to answer, that the Lord would use him; and then, they should consent to let him goe. So, the Angel, when Mary seemed to question (with quo modo fiet?) He answered, Sanctum nascetur: the Lord would put it on; and Shee consented; fiat mihi. Thirdly, they found the Asse tyed, where two wayes met: and Hee found our flesh tyed by Satan, and originall sinne, betweene the two wayes; of good, and evill. He sent, Hee came to loose us; And (now) we are all Freemen in Christ. Fourthly, upon this Asse had never man ridden: and, the flesh of the Virgin, had no Man corrupted: yet, was it an Asse used to the Yoake; and yet, was Shee, sub Iugo; Betrothed to a Husband. Fifthly, As the Prophet cryes to Ierusalem, to foretell his comming, with an Ecce. Netimeas Filia Sion: Ecce! Behold thy King commeth to thee meekely, riding on an Asse: So the Angel hath his Ecce, almost in the same very termes, Ne timeas Maria: Ecce! Behold, thou shalt conceive, and beare in thy Wombe, (that is, thy King commeth to thee, meekely clothed in thy Flesh.) And sixthly, Mary may be well compared to the Daughter of Sion. For, Filia Sion was the City of David; his Castle, and dwelling house: and Mary was of his Seede: his Daughter; and one of his house, and family.

To Her, our Saviour comes, as to the Daughter of Sion, this Day. For, seventhly: As this Day, he descended from fruitfull Mount Oli∣vet, riding humbly on a poore Asse; So now, Hee descended from the glorious Mount of Heaven, clothed humbly in our poore Flesh. Eightly, Hee comes (this Day) into the Wombe, to the same purpose that he rode, this day into Ierusalem: that is, to become a Sacrifice for us. Therefore the Prophet, so long agoe, called him, Rex tuus (non a∣lienus) thy King; ex te natus: in te nutritus: pro te moriturus. Hee comes, not with glory, to Iudge; but, with meekenesse, to suffer: not, like Nebuchadnezer a Forraine King, to Captive; but, like himselfe, (Rex tuus) thy King, to Redeeme, and leade Captivity Captive. To thee, Hee comes; (Venit Tibi, non Sibi.) And ninthly, as Hee came to Ieru∣salem with a Quoties volui? shewing how oft, before, Hee would have called them: so, he came not (this day) in the flesh, till he had shew∣ed us quoties voluit, how oft (before) hee desired to bee in the flesh for us; both by the mouthes of his Prophets; and, by his owne many Ap∣paritions, in the likenesse of man, before his comming. Tenthly, Hee wept, when he drew neere the City: and no doubt but He cryed, when Hee was borne for us; yet then, (as now) not so much for his Passion, as for Compassion. This had his Type too: for it was prefigured in Ie∣remy, weeping over Ierusalem, for the Babylonish Captivity: as Hee wept over it (heere) for the Romish, which it was, shortly after, to suffer. E∣leventhly, Hee had (there) his Disciples Clamantes: and (heere) also his Angel Annuncians: they proclamied his Title in the Streets, Bea∣tus qui venit Rex Israel, Filius, & Regnum David: and, the Angel sayes, this Day asmuch; Hic erit magnus; dabit Illi Dominus Sedem

David Patris, & regnabit in Domo Iacob: that is, Rex Israel. They cryed Hosanna to the King, in Excelsis: where is Eternity. And the Angel sayes, Regni ejus non erit finis: there is Eternity, too.

As then, they met him, in his Triumph, with flourishing Palme-Branches; So, let us, (now) meete him, in his Humanitie with our flou∣rishing vertues, which (in his Righteousnesse) makes us like greene Palme-Trees: for florebit Iustus sicut Palma; (saies David). And th•…•…s much for the Analogy, which the Acts of these Dayes have one with another.

But, the Fathers have made a more mysterious Explanation of some of these Things; which, (with what we have added) we will briefe∣ly take view of. First, they compare this taking of our Flesh, to his Riding on the Asse. For, as the Asse, is an ignorant Beast, fit for bur∣then: So, is our Flesh he tooke, an ignorant Masse, fit to be burthened with the Humilities imposed on it in the Gospel. They say, that (ever since Christ rode on an Asse) their whole kinde have carried the print of the Crosse, on their backs: I am sure, that since He tooke our hu∣mane Nature, he hath enjoyned us to beare Him, his yoake, and his Crosse, on our backs: Wee are bought by him, and must submit our selves to this purpose: Empti estis pretio magno; glorificate, & portate Dominum in corpore vestro. We must beare his Burthen; wee are led to it, by his example; for, he submitted his owne Flesh (after he had taken it) to the Carrying that burthen of wood on his backe, (the Crosse) for us; which, he hath enjoyned us, to doe also: Omnibus Oneribus patienter dorsum supponentes, to take up our Loads, our Crosses too, and follow him: therefore Vt Iumentum factus sum apud te saies David.

He came riding on an Asse Colt, whereon never man had ridden; and, on an Asse used to the yoake, (it is collected, that he rode (by turnes) on them). The Asse, used to the yoake, signifies the Iewes, mancipated to the Law. And the Colt (whereon never man rode) was the Gentiles, used to the Libertie of Nature: Hee came to both: that so, he might save both. They cast their Garments on the Asse, and in his way: and we must cast our Goods, and what we possesse (which are the coverings of our Flesh) at his feet. For, Christ rode not on the bare Asse; neither will he have the bare obedience of our Soules, but of our Bodies, and all we possesse, at his dispose and Service. They, that cast their Garments in the way, were the Martyrs, that cast downe their Bodies (the Garments of their Soules) for Christs Triumph, to goe over: and so doe they, that lay downe their possessions, and bring downe their bodies, by Abstinence and Fasting. For, thereby, they suffer a kinde of unbloody Martyrdome.

They (then) clothed the Asse with the Garments of their Bodies; and, the Apostles have (since) clothed the Doctrine of Christs Humani∣tie with the words of their mouthes. Simple Wisedome, is more glo∣rious Attire, then all the Eloquence of the Heathen Orators. For, as

Sampson destroyed the mightie Philistins with the Iaw-bone of an Asse; so hath Christ confounded the great Doctours of the Law, in Buccâ I∣diotarum Apostolorum, out of the mouthes of the simple. And, though they speake simply, and seeme simple in our carnall eyes; yet, we must heare, and obey them, comming in His Name. For, if God should speake to us, through the mouth of a very Asse indeed, it were no more to bee neglected, then it was to Balaam, who was a Prophet himselfe: Heere, if ever the proverbe were true, it was true now: Asinus portans Mysteria.

They not onely cast their Garments, but Boughes in his way, and they that prepare the way of the Gospell to our hearts, by sen∣tences out of the Scriptures and Fathers, breake Boughes, from those flourishing Palme-trees, and cast those Branches in his way. Clergy men breake Boughes, from Abrahams Obedience, Iosephs Chastity, and Moses humility, and cast them in the way: and Lay-men cast their Garments, their Goods at his feete, as they did (at first) to the Apostles in the Acts: learning from them, and their Succeeders, how to em∣ploy, and dispose of all that they possesse, and both together, portant Dominum in corpore suo. By cutting boughes, by casting Garments, and bearing Christs Burthen, we shall be saved; for so was Noah, (by cutting downe boughes, to make an Arke:) So was Iob, by casting Garments, to cloath the poore: and, so was Daniel, by daily labour, and bearing sorrow for his people, ut Iumentum.

Some, clothed the Asse; some, leade; some, cut boughes: some, cast branches: and some, strewed the way: Therefore, every man ought to doe something, to entertaine Christ in the flesh, since every man cannot doe every thing.

They cryed Hosanna to him: which word (of it selfe) properly signifies nothing, but shewes an effect of a well-wishing minde; so, when wee cannot find words to expresse our good affections to Christ, we must (at least) like them, Bene ominari suspiriis inenarrabilibus. Yet, Saint Hierome sayes, it signifies as much as, Salva, obsecro: for Domine sal∣vum me fac (in Hebrew) is Anna Adonai Osianna. Therefore they cry∣ed Osanna Rex Israel, filio David: Benedictus qui venit in nomine Pa∣tris; Benedictum, quod venit regnum patris David: Pax in Coelo, Gloria in Excelsis: Hosanna in Altissimis: Almost the very Song of the An∣gels, at his Birth. All which is (in effect) thus much:

Hosanna; save, wee pray thee, thou that art King of Israel, and wee thy Subjects, which art come by the Assumption of the flesh, in the name of the Fa∣ther. Blessed is now the Kingdome of our Father David, to whom hee was promised: he that comes is blessed: and he comes blessing. Hosan∣na the second time, in Altissimis.

The first Hosanna, was to Rex Israel, filio David: (his humanity:) this last, is in Altissimis, to his God-head, in the highest heavens. Because Christ came, in his humanity, meri∣toriously; and in his Divinity, effectually to save us, therefore Hosanna salva obsecro; to them both: that there may bee Pax in Coelis, and

Gloria in Excelsis: that wee may (first) have Peace with heaven; and (after) Glory, in it.

Yet they understood not, what they said; no more then Caiphas: but, they prophesied, and saved the Stones that Labour: and, when they would not still cry thus, the Stones themselves opened their mouthes, and rent at the Passion.

This was the cry, both of them, that went before, and them that came after. And, who were they? They, that went before, were the Patriarches, and Prophets of the Iewes; they that follow Christ are the Apostles, Martyrs, and Doctors of the Christians: the Prophets went before his face, to prepare his way, and make his pathes straight: and the Christians that come after, follow the path, that he hath trode out for them: yet both have but one cry, Osanna, Salva obsecro: For, as two (that doe will the same thing) are said to be of one minde; and two, that have Faces alike, are said to have one countenance: so, our Faith, and the Faith of the Ancients is the same Faith, though the manner of beleeving, be divers.

They carried Palmes also in their hands, a token of his victory (for their sakes) over Sinne, and all temptations;

Which gave the Church (anciently) occasion to goe in Procession with Palmes in their hands,

(on this day:) from whence, it was called Palme-Sunday. But (howsoever this custome is left) thus joyfully went they then before him; and thus honorably went He in Triumph to his Death; to shew, that he went, to triumph over Death: And, that they that saw him goe so gloriously to his Passion, might know, that hee went, not (as a base Malefactor) to suffer for himselfe. And (withall) behold the vanity of worldly honor! When they, that thus joyfully now, brought him into the City, within five dayes after, thrust him out, and killed him. Yet hee, admitted their Acclamations; and why? when they would have made him a Temporall King, he avoided them; but, now, they acknowledge that Hee comes to Restore the Kingdome of David, he not onely suffers them, but suffers none to rebuke them. Wee need not feare then, but hee will admit, and accept of Osanna Rex, in the Humility of his Incarnation, that refused it not, when he rode to his Passion: so it bee joyned with the consideration of his God-head, in Excelsis.

This noble and triumphant entrance into Ierusalem, had a Type also: It was prefigured in Davids glorious Procession long before. For, (thus Triumphantly) brought he the Arke of the Covenant, into the Holy Tabernacle: and thus, in Triumph, did Christ bring his Body (the Arke of our Covenant) into the Holy City, and there placed it on the Altar of the Crosse, to be a Propitiatorium or Mercy-Seate, twixt God and us for ever.

Thus, our blessed Saviour, that (this Day) in his Incarnation, and Entrance into the World was humbled, was (this Day) also, in his glo∣rious Iourney and entrance into Ierusalem, exalted.

But Humility is of that nature, that, set it never so high in this world, it will downe againe of it selfe; the higher it is, the lower it will stoope: And this lowly Sonne of his meeke Mother (here) did as well ride in Triumph, and kept his humility; as he was borne of her, and preserved her Virginity.

For, even among all this Pompe, and applause of people, (when all the City of Ierusalem was mooved at his Magnificent entrance) Hee himselfe gave a great example of Humility, in riding so simply on a poore Asse; with no better a Saddle, then a Cloake, or some such slight thing, cast on him. However they triumphed round about him, Hee was humble enough, himselfe: Hee tooke small pride in it. For, while they applauded, Hee wept: there was Humility running downe his Cheekes. Indeed, it honoured the City, that hee would thus ride into it, but it humbled him: Hee was never in any great honour, in all His life, but twice: At this time: and, in the Transfiguration: There, hee talked with Moses and Elias concerning his Death; and charged his Disciples to tell no man of his Glory: and (heere) he is going to his Death, indeed; and weepes, in the middest of his Glory. And this honour continued but a small time with him neither. For, they that thus admired him in the Morning, would none of them give him a lodging, at night; Hee was faine to goe backe againe to Bethany to bed: and within lesse then a weeke after, they were much worse alte∣red towards him. Which Hee full well knew, that knew the thoughts of all men, and therefore looking on, and fore-seeing them (a sort of false Traitors to his life) Hee had little cause to bee proud, or joyfull at their Acclamations; though Hee suffered them. For, will you see what followed? Now they cry Hosanna, to the Sonne of David: then they cry, Take him away, take him away: Crucifie him, Crucifie him. Now they cry King of Israel: then, they cry, wee have no King, but Caesar. Now, they cut downe Boughes, to strew the way for him, to ride on: then, they cut downe a Tree to make a Crosse, to hang him on: Now, they cast their Garments before him: then, they cast Lots for his Garments: Now, they cry, Blessed is Hee, that comes in the Name of the Lord; but then; Cursed is he, that hangs on the Crosse. Wee see what became of this Exaltation: and how it ended. If hee were ever truely exalted indeed, it was his Humility that exalted him: nay, hee onely tooke Humility for his Exaltation. For, when hee meant one of his greatest humiliations (even that, on the Crosse) he sayes of it, when the Sonne of man shall be exalted, &c. No Exaltation would he admit in this life, unmingled with Humility. For which cause the Apostle sayes: that (after death) God hath exalted: nay, superexaltavit, hath highly exalted him. It may well bee His Song, as it was his Mothers, (Hee hath exalted the humble and meeke.) But, this is not the Day of that Catastrophe, and finall exaltation: that was an unmingled one, and is an argument fit for an Easter day: Wee are now Meditating of the beginning, not onely of his life in lowlinesse; but of his Passion, in

Teares, even this Day of his seeming Glory; and therefore our object is principally his Humility: his emptying himselfe, even to the bot∣tome, and becomming of no Account. His Humility, in comming in the flesh, for us: His Humility, in going to his Death for us: of both which, we keepe the remembrance this Day.

From both which, if wee can but learne one short rule (of S^t. Ber∣nard) it will be Vse enough. That since the lower hee made himselfe in Humility, the greater hee shewed himselfe in Charity, wee may all say from the bottome of our Soules, Quanto pro Me vilior, Tanto Mihi Charior! Marke (ô Man) that art but Earth: See thy God humbled, and be not proud: And, since hee is joyned to thee, bee not ungratefull to him: So shalt thou (in the end) bee exalted to him, that for his Humility was exalted to the right Hand of God. So shalt thou, by thy Humility find Wisedome, (even the Wisedome of the Father;) Him, whom the whole Humility of this Go∣spel directs to: Thou shalt remaine with Him; and He, with Thee: For, Vbi Humilitas ibi & Sapientia: Amen. So bee it, Lord Iesu.

Notes

• 1.
• Gen. 3. 16.
• 2.
• 1.
• Esay 7. 14.
• They, that de∣ny to how their knees at this Name, have need of the Prayer for the stubborn •…•…ewes, Heb. 13. 20. The God of peace, &c. make you Perfect, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, set you in joynt, for though they stand stiffely, yet (sure) they walk not uprightly, that deny this dutie.
• 2.
• 1. Quis.
• 2 Quo modo.
• Quid.
• 3.
• Luke 14. 10.
• On Palme-Sunday.
• 1.
• 2.
• 3.
• 4.
• 5.
• 6.
• 7.
• 8.
• Zach. 9. 9.
• 9.
• 10.
• 11.
• The A•…•…∣nunciation, and Palme-Sund•…•…y.
• Psal. 92. 12.
• 1.
• 2.
• 3.
• 1 Cor. 10.
• Psal. 72. 23.
• 4.
• Math. 21. 5.
• 5.
• 6.
• 7.
• 8.
• 9.
• Acts 4.
• 10.
• 11.
• 12.
• Iohn 5.
• 13.
• 14.
• 15.
• 16.
• 17.
• 18.
• Iohn 12.